offending but therein is infirmity in vs and no faithfulnes to God nor them The wise King that knew right well the power and aucthoritie of a King adviseth not to stand in an evill thinge before the King for he will do what soever pleaseth him Eccle. 8.3 But in a good cause why should wee feare to stand before Kings seeing their thrones are established by justice Pro. 16.12 Our cause then being good for it is the cause of God as all shall confesse Thus much is it that wee do in all reverend humility beseech of all Kings Princes that they will performe this service vnto the lord according to this prophesie prophesied of theÌ„ in the performance whereof the lord requires their ferveÌ„t zeale which they ought to shew by their perfect hatred detestatioÌ„ of the whore by which zealous hate they are to be provoaked to make hir desolate naked to eate hir nesh burne hir with fire after this manner with these great ferveÌ„t affections shall these Kings that obey the lord in this worke serve him In all this wee beseech that wee may not be vnderstood as though wee ment that Kings should do this by their temporall sword of justice no nothing lesse the lord requires no such meanes in this busines for he hath testified by Prophesie as wee have formerly shewed 2. Thes .2 that he will abolish consume the man of sinne the mistery of iniquity which is this Beast and whore and citie by the spirit of his mouth by the brightnes of his comeing and therefore this prophesie may not be vnderstood that Kings ought to do this by their temporall power but by the word and spirit of the lord in their testimony withall holy zeale and this cannot be done except they first take all their power and authoritie from the Beast for no man can serv two Masters but he shall please the one and displease the other Kings cannot serve the lambe and the Beast but they must needs hate the one and love the other and this is most plainely set downe in this Prophesie Revel 17. for in the 13. and 17. vers it is said of Kings that they shall have all one mynd be of one consent with the Beast shall give their power aucthority vnto the Beast shall feight with the lambe vntill the words of God be fulfilled And in the 16. vers They shall hate the whore make hir desolate for God hath put in their harts to fulfill his decree Thus wee see these Kings propresied of by the spirit of the lord to do this great worke of God when they shall take it in hand they shall not halt betwixt two opinions they shall not be neither hote nor cold but they shall be most zealonis for the glory of God and shall no longer retayne anie frendship with the Beast alwaies our meaning is spiritually now â—â—en those Kings and Princes that will in this service obey the most high God and advaÌ„ce his glory that hath so greatly advanced them to high honor and dignity let them take all their power and aucthority from the Beast and with drawe all the affections of their harts and soules and turne them to hatred and to an vtter abhorring of the Beast and whore and so shall they make it manifest vnto all the world that they are true lovers of the lambe and perfect haters of the Beast and that they are they in whome this prophesie is fulfilled Oh that Kings and Princes would strive to go one before an other in giveing honor to God herein And amongst all the rest of the great and mighty Kings and Princes of the earth loyalty nature and grace doth bind vs with disires of exceeding dutifull and reverend affections to wish and desire that our lord and K. might be with the foremost in this great and acceptable service of the King of Kinges and lord of lords which were a worthy service most well beseeming our lord the King for whome the King of heaven hath done so great things and if our lord the King will do this service for his God then must he not by his power support the Beast nor his image which are one and the same power And seeing our lord the King hath seene the deepe iniquity of the peremptory ruling Presbitery let him much more see the high iniquity of the proud ambicious cruell ruling Prelacy which is a power set vp in the place of God bearing the names of high blasphemy Oh let it be far from our lord the K. to give his power which God hath given him to punish evill doers and to reward them that do well 1. Pet. 2.14 Let it be far from our lord the King to give this power to the Beast or his image for that advanceth the mistery of iniquity and smiteth downe the mistery of godlines God hath not comunicated his owne power to Kings and Princes for this end And seeing wee have begun to speake to our lord the King let vs declare what power and aucthority God hath given to him wherevnto his subiects ought of conscience to obey Our lord the King hath power to take our sonnes our daugthers to do all his services of ware and of peace yea all his servile service what soever and he hath power to take our lands our goods of what sort or kind soever or the tenth thereof to vse at his will and he hath power to take our men servants and maid servants and the cheife of our yong men and Cattle and put them to his worke and wee are to be his servants 1. Sam. 8.11.18 in all these thinges our lord the King is to be submitted vnto and obeyed Also he hath power to make all manner Gouernors lawes and ordinances of man 1. Het 2.13.14 Thus doth God give our lord the King power to demaund and take what he will of his subiects it is to be yeilded him and to comaund what ordinance of man he will and wee are to obey it And in all these things wee acknowledg before God men wee ought to be subiect not for feare onely but also for conscience sake â—oâ—n 13.5 Wee meddle not with anie conditions or contracts made betwixt the King and his people whereby our lord the King in fauour may or doth abridg himselfe of his prerogative and so make himselfe subiect to his owne covenants or conditions which our lord the King ought to keepe though it be to his disadvantage if they be not meerly vnlawfull but wee speake onely of that power which God hath given to the King all which our lord the King ought to vse lawfully but if he should do otherwise which God forbid he is in these things to be submitted vnto Eccl. 8.3.4 and 1. Pet. 2 18.-24 who soever resisteth resisteth the ordinance of God shall receive to them selves condemnation Rom. 13.2 Thus hath God given our lord the King all worldly power which
robbing him of his honor iff by repencance You maae not your peace with him Now for the next name of blasphemy that is within our capasitie to speake of it is the title of Lords Grace and this is your houshold title we meane it is a title that may not bee omitted in al ordinary occasions doth not this attribute belong onely to the lord off grace aÌ„d wil you have this prerogative with him Now although this title be vsed in what sence wee knowe not in the stiles off some civill Magistrates where with wee meddle not yet wee knowe all your titles off degree you beare by a spiritual prerogative and therein consists the misterie of iniquitie and there fore are al your names of honor aÌ„d prerogative where by you challeng superioritie names of blasphemy aÌ„d directly against the expresse comaundment of Christ who by his comaundment that were worthy to bee obeyed charged his Disciples that they should in no wise seeke superioritie in his Kingdome neither in name nor power The Lords of the Gentiles beare rule one over an other are called gracious Lords or beare names off honor but it shall not be so among you he that wil bee greatest shal be least in my Kingdome that is he that wil be exalted in name or power by being a Disciple of my Kingdome he shal be the least Luk. 22.25.26 But the words of our Saviour Christ are not at al regarded herein the man of sinne will have a Kingdome where there shal be mightie power and authority one over anothers conscience appointing and coÌ„pelling men how they shal worship their God and to imprison to banish and to cause to dye them that resist and the man of sinne wil have in his kingdome names of most high honor yea even the names titles and attributes off God and thus doth he sit as God both in name title and power And this prophesie is now fullfilled as he that hath an eie may see and hee that hath an eare may heare For let anie man but heare the prophesie of this booke of the Revel and he may see it fulfilled in the first aÌ„d second Beast as evidently as if Christ should send one from the dead and declare it vnto him and say this is the first Beast and this is the second and they that wil not beleeve him in his word neither would they beleeve him if hee should send one from the dead Luk. 16.31 And now al that do agree with vs in iudgment concerning the first Beast that it is plainly to bee seene in that Romish profession and that it is vnpossible that the maÌ„ of sinne should bee exalted in a higher measure of exaltation wee cal you al fuâ—th for witnesses before God and Men whether it bee not as plainly to bee seene that the second Beast that hath the two hornes like the Lambe pretending or makeing shewe of the word and power off the Lambe in humblenes and meekenes but speaking like the dragon and exercising the power of the first beast And making the ymage off the first Beast Wee call you all to witnes whether the second Beast be not as plainly to be seene in the Hyrarchy of ArchBishops and Lord-Bishops aÌ„d whether it be possible that there should bee made so lively an image of the first Beast as is in this Hyrarchy in al titles and names of blasphemy in al Pompe and in al power throughout begining at their Book-worship with all the conformity belonging to it and so going through all their Offices and Officers Courts Canons and decrees if al these bee not the image of the first Beast conceived in his bowels and brought out off his bosome let Heaven and Earth witnes and let all the men vpon Earth deny iff they can and shewe anie other ymage of the first Beast And therefore all you whome this may most may most concerne either deny this prophesie of God and wipe it out which if you doe God wil deny you and wipe you out of the booke of life or eis confesse it to bee fulfilled in and among you and give glory to God and cast away your abhominations and take heed off hardnes harts that can not repent which heape vp as a treasure vnto themselves wrath against the day of wrath Oh why should you for the pleasure of vnrighteousnes for a verie few daies little doe you knowe how few vtterly destroy your owne soules and perish yea and destroy the soules of al that submitt vnto you in the least of these things except they repent And if you wil yet iustifie your selves in these things and make shewe of your selves to bee the servants off the Lambe and not the servants of the Beast then stand furth and defend your Kingdome and cause with the spiritual sword of the Lambe which is the word of God and convince your gain-saiers and stop their mouthes therewith and so shal you approve your selves Bishops in deed And if you can prove by Gods word that wee ought to say prayers as you comaund vs wee wil both sing and say as you bid vs and if you can prove your names of blasphemy and titles of degree your Pomp and al your cruell spiritual pouwer good by that warrant we wil yeild it you al and not diminish you of the least tittle there of What need you feare to bring it to trial You have learning enough you have partakers enowe iff you had but half a good cause which battle if you will feight we say vnto you as Michaiah said vnto Ahab when he would go vp to Ramoth Gilead Take it in hand go vp and prosper But wee wil tel you also with the same Prophet that if you stand in this cause The Lord hath determyned evil against you 2. Chro. 18.16.22 But in al this let vs perswade you in feare to God and shame to men to cast away all these courses wee shal now mention Do not when a poore soule by violence it brought before you to speake his couscience in the profession of his Religion to his God do not first impose the Oath Ex Officio Oh most wicked course and if hee wil not yeild to that then imprison him close Oh horrible severitie if he wil not bee forced by imprisonment then examine him vpon divers articles without oath to see iff he may bee intrapped anie way Ogrevious impietic and if anie peece of advantage either in word or writing or by witnes can bee gotten turne the Magistrats sword vpon him aÌ„d take his life Oh bloody cruelcie if no advaÌ„tage caÌ„ be found get him banished out of his natural countrie and from his Fathers house let him live or sterve it matters not Oh vnnatural compassionatnes without pittie Let these courses bee far from you For there is no shewe off grace Religion nor humanitie in these courses this is to lye in wait for blood to lay snares secretly to take the simple to slay him And to conclude this point
extendeth to all the goods and bodies of his servants And doth our lord the King require anie more wee knowe he doth not then let not our lord the King now be angry that wee his servants speake the second time vnto him Doth not the King knowe that the God or Gods and lord of â—ords hath vnder him made our lord the King an earthly King and given him all earthly power and that he hath reserved to himself a heavenly Kingdome a kingdome that is not of this world Ioh. 18.36.37 neither are the subiects of his kingdome of this world Ioh. 17.14 and yet this King was in this world and his subiects are in the world Vers 12. that with this kingdome our lord the King hath nothinge to do by his Kingly power but as a subiect himself and that Christ is King alone onely high Priest and cheife Bishop and there is no King no Primate Metropolitane ArchBishop lord spirituall but Christ onely nor may be either in name or power to exercise aucthority one over another Luk. 22.25.26 Mat. 23.11.12 And will our lord the King not withstanding all that Christ hath done for him in giveing him such a kingdome with such great dignity and power therein will the King not withstanding enter vpon Christs kingdome and appoint or by his power suffer to be appointed Lawes Lords Law makers over or in this kingdome of Christ who wee may be bold to say with warrant if he were vpon earth in the flesh he would be subiect to our lord the King in his earthly kingdome for so was he to Cesar Mat. 17. he paid him tribute and he comaunded to giue vnto Cesar thinges that were Cesars Yea he would not meddle with anie thing that belonged to the King not so muchas to comaund the two beethren to devide the inheritance nor to judg the woman taken in adultery Far be it theÌ„ from the hart of our lord the King to give his earthly power to anie to rule as lords over the Kingdome and heritage of Christ which he hath reserved to himself to rule and governe onely by his word and spirit where no earthly power may be admitted in that it is no earthly kingdome Behold now wee have begun to speake vnto our lord the King and wee are but dust and ashes and our lord the King is but dust and ashes aswell as wee therefore let not our lord the King be angry that his servants speake the third time vnto him wee knowe our lord the King may do what soever pleaseth him and who shall say vnto him what dost thou Eccles 8.3.4 Yet though he should kill vs wee wil speake the truth to him It is the Kings honor to search out a thinge Prov. 25.1 And wee knowe the King is a wise man and a man of vnderstanding thus then wee speake vnto him Will the King challeng to himselfe to sitt vpon the throne of David and to iudg Israell wee the Kings servants meane will the K. have the same power now over the church house of God that the Kings of Israell had vnder the law who satt vpon Davids throne will and ought the King to make a covenant and cause all to stand to it and must all stand to it and will ought the King to compell all that are found in his dominions to serve the lord as the King comaunds 2. Chro. 34.32.33 and will and ought the King to slay all that come not to the passover Num. 9.13 If our lord the King have this power theÌ„ he ought duly to execute it and then he sitts vpon Davids throne and then the King of Spaine hath the like power to compell all in his dominions to serve God as he comaunds so every king sitts vpon Davids throne and all Kings are herein to be obeyed for will not our lord the King that is a man of vnderstanding yeild that Queene Marie the Kings noble predecessor had the same power and aucthority by hir sword of justice over hir subiects that our lord the King hath and that hir subiects were bound to obey hir in all things and submitt to hiâ— sword of iustice as well as our lord the Kings subiects are to obey him and submitt to his sword of iustice for all earthly Kings have but one manner of power and sword Rom. 13. Chap. If our lord the King by his deseruing iudgment see this then our lord the King will easily see that as Queene Mary by hir sword of Iustice had no power over hir subiects consciences for then had she power to make them all Papists and all that resisted hir therein suffered iustly as evil doers neither hath our lord the King by that sword of iustice power ouer his subiects coÌ„sciences for all earthly powers are one and the same in their severall dominions And if our lord the King will have anie other power it must be a spirituall power and theÌ„ that must be with an other sword even a spirituall sword for an earthly sword is ordeyned of God onely for an earthly power and a spirituall sword for a spirituall power and Offences against the earthly power must be puinshed with the earthly sword and offences against the spirituall power with the spirituall sword and with this sword the King of Kings make our lord the King mighty through him to cast downe holds casting downe the ymaginations every high thing that is exalted against the knowledg of God and bringing into captivity every thought to the obedience of Christ 2. Cor. 10.4.5 Who is the fruit of Davids loynes concerning the flesh and onely sitts vpon Davids throne for ever Act. 230. Luke 1.32.33 Esa 9.7 And vpon his kingdome to order it to stablish it with iudgment with Iustice The rod of whose power is sent out of Syon who is ruler in the midst of his enimies whose people shall come willingly Psal 110.2.3 and requires not anie earthly power to build vp his Church as he sheweth when he declareth that all power was given him in heaven and in earth he bids his Disciples Go therefore and teach all nations Baptizing them in the name of the father c. he that shall beleeve and be Baptized shal be saved But he that will not beleeve shal be damned Mat. 28.19 Mark 16.16 who when he ascended vpon high he led captivity captive and gave gifts vnto men he gave some to be Appostles c. for the reparing or gathereing together of the Saincts Ephes 4.5.12 Here is shewed vnto our lord the King that which wee knowe he is not ignorant of that Christ onely sitts vpon Davids throne to order it and wee the Kings servants shew it that the King might not be deceived by deceivers who would perswade the K. that he hath the same power over the Church of Christ that the Kings of Israel had over the Church of the old Testament to this end that they might vse the K. earthly power to rule over and build
is that wee may but try the power of these called Spirituall Lords and that by earthly power they may not force men to yeild vnto their spirituall aucthority How can it but seeme equall in the Kings seight that spirituall lords should have no more spirituall authority then they can gett and mainteyne by spiritual power And if the Hyrarchy themselves thinke it vnequall that the doctrine of their power should be tryed be not most willing ready therevnto but shall by pollicie secret intimations shift it of then shall our lord the K. that is wise easily deserne that their deeds are evill and they hate the light neither cometh to the light least their deeds should be reproued Ioh. 3.20 But they that do truth come to the light that their deeds may be made manifest that they are wrought according to God Thus shal our lord the King all the world have a ful tryall of them whether their deeds are wrought according to God or no for if they will now come to the light of Gods word in the sight of all men and manifest their deeds to be wrought according to God then have they approved them selves but if they do not then hath our Saviour Christ here condemned thē with his owne mouth and let our lord the King also condemne them in his owne wisedome Shall wee need to be importunate with our lord the King in this cause of his poore people which concernes the condemnation of all their soules what need wee seeing our lord the King knowes that a King that iudgeth the cause of the poore rightly his throne shal be established for ever Pro. 20.14 Then let our lord the King here the cause of the poore and the rather in that the Kings most noble Predecessor hath before iustly adiudged the same cause and freed his people so far of the bondage wherein they were King Henry the 8. that Prince of great renowne freed his people from the bondage of the first Beast especially in these two great and maine perticulers in causing the scriptures to be set over and printed for the people in their owne language that so they might heare the word with their owne eares and also that their worship should be in their owne tongue that they might speake to God with theyr owne tongue and not in a straing tongue as they did Let heaven and earth iudg and let our lord the K. iudg let all the Kings people iudg whether this was not the depth of all darknes when men might not knowe what God speake vnto them nor knowe in their publique worship what they speake vnto God Let our lord the K. iudg whether ever there was such spirituall cruelty vpon the earth when the poore people of God for whome Christ died were debarred from the presence of God in their publique worship might neither heare god nor speake to God with their owne outward cares tongues but as the Ministers of the mā of sinne appointed and in astraing tongue as they taught them Wee knowe our lord the K. doth see that heere the abomination of desolation was set vp in the high places as also that the Corpes of the two witnesses of God prophesed of Reuel 11.8 which are the word and spirit of God lay dead in the streets of that great Citie there being no true vse at all of them and the people being deprived of the life of them for the word was a dead letter vnto them and the spirit a dead spirit The Kings predecessor of famous renowme thus freed his people from that bondage of the first Beast but there is risen vp a second Beast which exerciseth the power of the first Beast and now our lord he Kings people cry vnto the King with the sighes and groanes of their spirits and would cry also with a lowd voyce but for feare of the Beast and humbly besech the King that he would put too his helping hand to free his people from the bondage of the second Beast that their soules may not perish to everlasting perdition which all must do which are vnder the bondage of the same and so continewe And now let the King heare with an eare of compassion and see with an eie of pittie the cruell spirituall bondage that his poore people are kept vnder by the second Beast in these perticulers The Kings people have the word in their owne language and may pray in their owne tongue But they must not vnderstand the word but as the Lord Bishops will have it vnderstood and they must not pray nor administer in the holy things but as they appoint Now let the King with a godly wise hart consider in what woefull Spirituall bondage Gods people and the Kings are kept by this Hyrarchy Now plainely would our lord the King see the cruell Spirituall tyrany hereof if the King would make it but his owne cause Would not the King thinke it a must cruell tyranny if the King should be by force compelled to vnderstand and beleeve the scriptures as the Hyrarchy of Rome would have him And to worship God and administer in the holy thinges as that Hyrarchy would appoint And if the King would not so do that then that Hyrarchy should have power to put the King in prison and if that would not serve the turne to procure or cause the Kings life to be taken from him or at least to banish the King from his Kingdome nation would not our lord the K. thinke this great tyrany cruell bondage Wee knowe the King would for which cause the K. and his predecessors have cast of this bondage Then let the King see that the Kings people are vnder this same bondage for if they will not vnderstand the scriptures and worship God as the Hyrarchy of Arch. Bs. and lord Bs. comaund appoint they straight send a pursivant apprehēd them by violence and force imprison them sometimes divers yeres manie times not suffering so much as their wives to come at them and if their lives cannot be gotten then procure their exile or banishment The lord give the King a hart to pittie his people herein the King is ignorant of these dealings and none dare tell the King thereof the Prelacy have bene so mighty and so cruell And will it please the King to veiwe the cause of his people being true and faithfull subiects yet further what doth it profitt the Kings people to have the word of God to heare and read it seeing they are debarred of the spirit of God to vnderstand it but according to private interpretation by the the lord B. as though they had the spirit and could not err Oh that our lord the King that is a man of excellent wisedome would but bēd his wisedome to behold how that herin wherein the whole power of the Beast consists this Hyrarchy of Arch-Bs lord Bs. doth nothing differ from the first Beast for the first Beast kepes both the word and spirit
lord Bs. say this is not to be vnderstood generally of every sinne against God but perticulerly of some and herein must wee be subiect to the spirit of their vnderstanding and that rule of Christ must be made no sure nor perfect rule Next let vs shew the K. that if there be such a sin comitted as the Bs. do iugd to be a sin according to their rule which let the K. give his servants leave to suppose to be adultery that it proceeds or comes to this degree that it must be told vnto the Church which wee vnderstand to be the whole congregatioÌ„ moe or lesse The lord Bs. by their spirit of vnderstanding say tell the Church That is to be vnderstood tell the Ordinary which is either the Bishops chaÌ„cellor or the Archdeacons Officiall they are they that have power to bind in earth it shal be bound in heaveÌ„ their fees being paid theÌ„ they have power to loose on earth it shal be loosed in heaven Oh that the Ks. eare would but heare half the depth of this iniquity the Ks. servants knowe the Ks. hart would never endure it that his peoples consciences should be thus wounded and their soules destroyed by being coÌ„pelled to submitt to such spirits of vnderstanding Furthermore let our lord the King knowe that whereas the Holy ghost testifieth Act. 14.23 saieing that they had ordeyned Elders by Election in every Church and praied and fasted this wee vnderstand was the whole Congregations fasting and praying and Election and that the Church hath power to appoint some to ordeyne or lay on hands if there be no Elders as they did Act. 13.2.3 but all this say the Lord B. by the spirit of our vnderstandings doth belong vnto vs and the Patron and the people have nothinge to do but must be content to have such a Pastor as wee appoint though they never heard him knewe him nor saw him and although the congregation after ward should like neuer so well of him yet the Lord Bishops they have power to take him away from them to deprive him and silence him punish them if they heare him although he be never so well approved amongst them Thus must the Kings peoples be compelled to vnderstand the scriptures for the advancement of their power of Ordination and deprivation And whereas wee the Kings servants vnderstand according to the best vnderstanding that God hath given vs that Th-appostle Paul giving a rule of direction for the people of God how to worship God when they come together 1. Cor. 14.26.33 That every one as he hath a Psalme or a doctrine or a tongue may speake to edification and if anie thinge be revealed to another that sitteth by the first is to hold his peace for all that have gifts may prophesie one by one and in all this God is noe the God of confusion but of Order Thus do we hold the disciples of Christ ought to come together to worship God and edifie one another in the libertie of the spirit according to the gifts and graces that are given to every one Rom. 12.6 And that every man as he hath received the gift may administer the same one to another 1. Pet. 4.10 The lord Bs. vtterly deny the substance of all this vnderstanding and their spirit of vnderstanding directs that when the Congregation is come together the Preist or Curate that is licensed by them onely must performe the worship and must beginne their worship with their booke strictly tying them to such sentences and then to that which is written after then a Confession then an absolution with virsickles and answeres and Psalmes and lessons and Te Deum and the Latany 3. daies a weeke and at other times when the Ordinary shal comaund Thus may our lord the King see how his peoples spirits are in bondage to the lord Bs. spirit in the vnderstanding of the scriptures and they must of force against their consciences vnderstand them as they comaund or els go to prison And our lord the King may also see that whereas neither Christ nor his Appostles ever commaunded or practiced anie set forme of worship whose spirit had bene most fitt to have ordeyned such an order yet the Lord Bs. in the perfect jmage of the first Beast have composed a proportion and framed an order of praiers and readings for the worship of God comaunding absolutely the observation thereof forceing the spirits of the Kings people to be subiect to ther limitations herein and so deliuer Gods people their bread by waight and their water by measaure not suffering the hungry to be satisfied with the bread of life nor the thirsty to be quenched froÌ„ the rivers of waters but forceing the vnwilling to drincke stolne waters out of their Cesexons and eat hidden bread out of their store-houses but the simple that eat and drinke thereof knowe not that the dead are there that their ghests are in the depthes of hell Pro. 9.17.18 Let not our lord the K. be despleased seeing his servants speake but the words of sobriety and if the K. shall thinke wee misapâ—y theÌ„ that is the thinge which wee so humbly earnestly beseech the K. may come to tryall by the Ks. free consent and that the Kings hand of power may not be against the iust and due tryall thereof Now when wee the Kings servants do sue for a tryall wee disire our lord the King not to conceive that his servants meane a day of dispute and so to handle the cause of the lord as men that contend for prizes who submitt their cause to private censure for that it is private and concernes but themselves but our humble and most equall sute to our lord the K. is that seeing this Hyrarchy of Arch. Bs. lord Bs. do challenge such power prerogative over our consciences that all who cannot of consciente yeild it vnto theÌ„ may walke according to their consciences and publish their defence against them that these that beare the names of spirituall lords may by spirituall power onely convince their gain-sayers and not pretend to be spirituall Bishops and vse onely the Kings temporall sword to rule and convince men with And that our lord the King would suffer vs his servants to demaund of them that take vpon them to be lord Bs. of whome they have learned to rule by such power and who hath taught them to put the contrary mynded in prison how they wil be able to answere him that will bring the greatest of them to answere who taught all his disciples to 〈◊〉 not the contrary mynded with meeknes proveing if at anie time God will give them repentance and hath taught them to be gentle suffering the evill 2. Tim. 2.24.25 And let our lord the King give vs his servants leave to ask these Lord Bs. whether they thinke that God hath forgotten this his comaundement or that he wil quite forget to put it in their accompt because
they have al together forgotten to keepe it Oh that our lord the King would but take his sword out of these lord Bs. hāds to whose Officie it doth in no sort apperteyne if they were Christs Bishops and that the K. would let them onely vse that sword which is sharper then anie two edged sword which onely belongs to Christs Bishops in their Office let the King turne them out and let them if there be anie māner of vprightnes in them come furth with that sword and armor onely which the holy ghost hath appointed them if they be Christ disciples Ephes 6.11.17 And wee wil come to them through Gods grace in the spirit of love and meeknes but when they smite vs with the Ks. sword of justice maynteine their aucthority onely by that power and yet wil be spirituall lords how can wee with faithfullnes to the cause of God but shoot them thorow with the arrowes of the Almighty filling them the double Revel 18.6 Discover by the word of truth the height of their iniquity for if it may please our lord the K. to consider there is no other way to try and discover them whether they be spirituall or no but to apply the word of God vnto them examine compare them by it as the Church of Ephesus did them which said they were Apostles but were not found thē lyars Reuel 2.2 if this Hyrarchy of Arch-Bs lord Bs. will not nor may not be tryed by the word of God but will still cause by all the meanes they can as many as will not worship it should be killed so that none may speake or write against it but they shal be by death by imprisoment or by banishmēt destroyed thē our lord the K. cā iudg that knowes the practice of the first Beast in all these things that where the first Beast hath full power none may write nor speake nor looke amisse but they dye the King can iudg whether this Hyrarchy of Arch B. and Lord B. be not the second Beast who hath thus caused to be made the jmage of the first Beast And if the Kings people may not thus say and write and by the word of God prove this Hyrarchy so to be but must without gainsaying beleeve the scriptures worship God as they comaund then are they Lords over our faith and the people of God have no power from God to vnderstand the scriptures but all power is given to them and then must wee beleeue they cannot err And wee beseech our lord the King that is a man of wisedome to give righteous iudgment herein whether the Lord Bs. do not challenge onely to themselves all power to vnderstand the scriptures and not to eer when they will by force and violence of imprisoment banishment or death Compell the Kings people to yeild obedience to their vnderstanding onely for if the Kings people must not beleeve that they onely have the power of the spirit and cannot eer how comes it that the Kings people must be compelled onely to obey them in all their vnderstandings and practices Except the Kings people must obey them though they do err And if our lord the King will not altogether turne his eare from the deepe complaints of his servants then let the King heare his servants in this point which is so hatefull to the King and is of all estates that have anie vnderstanding in the mistery of godlines so much detested yea the Lord B. themselves do in words professe great detestation thereof and that is that presumptious sin of blasphemy of that Romish Beast who holds he cannot err and therefore thinkes that he may change times and lawes as is prophesied of him Dan. 7.25 and this he doth as our lord the King well knowes appointing or comaunding lawes days and times forceing obedience and saying he cannot err so that what soever he doth it must be obeyed as holy and good Oh that our lord the King all his people would see that the Hyrarchy of Arch-Bs and Lord Bs. do no lesse although in word they deny it yet in deeds they practice and hold the same thinge that they cannot err And this can never be denyed neither shall they ever be able to open their mouth to deny it if they might but be brought ta answere for shall they ever be able to anniswere it that they should expound the scriptures make spirituall lawes Canons and decrees comaund absolute obedience and in divers of their Canons decreeing excommunication ipso facto but that they shal be forced to shew by their deeds that they cannot err men must obey them vpon that ground because they cannot err or els vpon this ground that they must be obeyed although they do err for they must be obeyed vpon which last ground thausends do obey them But wee beseech our lord the King that it may be lawfull without offence vnto the King to try the Hyrarchy vpon the first ground which is that as the Hyrarchy of Rome say in words they cannot err that so in their deeds this Hyrarchy do absolutely professe they cannot err Wee with our best ability make it plaine to our lord the King and to every eie and eare thus The Hyrarchie of Rome expounds the scriptures makes lawes Canons and decrees and binds all mens consciences to obey forceing them therevnto by excommunication imprisoment banishment death none may examine the power aucthority or warrant thereof by the scriptures but all must be received for holy and good because the Hyrarchy of Rome say in words they cānot err And wee beseech our lord the K. to see that the Hyrarchy of Arch-Bs and Lord Bs. do all the same thinges they expound the scriptures make lawes Canons decrees bindes all mens consciences to the obedience thereof forceing the Ks. true obedient subiects therevnto by excomunicatiō imprisoment banishment the K. in mercy justice restraning them of blood none may examine the power aucthority of anie of their decrees by the scriptures but all must be received for holy good Doth not the K. in the wisedome of his hart see may not all the K. people see that this Hyrarchy of Arch-Bs and lord Bs. in all their deeds do shewe they challeng to have the same power not to err which the Hyrarchy of Rome do say in words they have thus do they absolutely in deeds professe they cannot err which the Hyrarchy of Rome professe in words and herein the Hy of Arch-Bs lord Bs. are the more deceipt full deceiveablenes of vnrighteousnes And now wee beseech the Creator of harts to give our lord the King a new hart to consider of all the exalted abomination of desolation executed practiced by this Hyrarchy of Arch Bs. and Lord Bs. and let our lord the K. know that it concernes the King highly on to consider of it in that it is set vp and supported and all the
cruelty thereof executed by the Ks. power whereby they make our lord the K. gilty of all the imprisoment banishment persecution which by the Kings power they impose vpon all the faithfull subiects of the King who with stād their abhominations But aboue all let our the King for the glory of God and for the salvation of the Kings owne soule suffer vs the Kings servants thus far to prevaile with the King that our Lord the King would but search the scriptures whereby the K. knowes he must be directed if he wil be saved and let the King see with his owne eie what showe of warrant can be found that the King should take vnto himself power to Elect Bishops Oh wee beseech the King that the successive possession and the goodly apparence of this power may nothinge sway with our lord the King herein but let the King set before his eies the worthy recorded remembrance by the spirit of God of Cyrus King of Persia who brought furth the vessells of the house of the lord which Nabuchadnezzer had taken out of Ierusalem had put them in the house of his God Ezra 1.7.11 Not regarding the monuments of his predecessors great cōquest nor the dispoyling of his Gods of such bewtifull ornaments nor the departing with treasure of so great value All these respects could not hinder this King for restoring the vessells of the house of the Lord. Let our lord the K. be no lesse mynded to the house Church of God but let our lord the King freely restore at once to the Church and house of God the whole glorious power of Christ the onely King thereof and perticulerly that most bewtifull ornament of Election and ordination of the Bishops and deacons thereof who ought to be elected ordeyned according to the rule of the holy ghost Act. 14.23 6.3 and who ought to be qualified withall and every one of those gifts and graces set downe vp Th-appostle 1. Tim. 3. Tit. 1. yea their wives childrē also or els it is grevious iniquity to chuse them And who must onely by their Office beare those names titles which the holy ghost hath given them and lead or rule by that power which Christ hath appointed and by those lawes and ordinances and live by those maintenāces if they stand need And will our lord the King change all these and manie mo lawes statutes and ordinances which Christ Iesus the mediator and King of the new Testament hath appointed and ordeyned in his Church Will the King take this power to himself to Elect in such manner and such men as the King thinkes good And give names titles and power such as best pleaseth the King Hath Iesus-Christ with his blood purchased to himself this honor to be the head of his Church Ephes 5. And hath he shewed himself a faithfilll Mediator And hath he bene accounted worthy of more glory then Moses And hath he builded his owne house himself Heb. 3. And shall he be dispoyled of all his honor And will our lord the King be entised by evill men to enter vpon the inheritance of the Sonne of God in appointing and by the Kings power suffering to be appointed Lords and lawes in and over the house of God which are not according to the patterne Which lords because Christ is not their buckler nor faith their sheild nor the sword of the spirit the weapon of their warfare they have deceitfully seduced our lord the King bringing themselves vnder his protection for their defence and getting the Ks. sword into their hands to destroy all that speake or write against them preferring their owne Kingdome before either Christs Kingdome or the kingdome State of our lord the King as wee have already shewed vnto the King in that they with such loveing patience suffer and permitt so manie thousands of Romists who by their profession and the practices of some of them are dangerously opposite to the Kingdome of Christ and to the King and State But these Lords Bs. Cannot in anie wise endure one that doth faithfully seeke for reformation because such are onely adversaries to their kingdome Wee still pray our lord the King that wee may be free from suspect for haveing anie thoughts of provoking evill against them of the Romish religion in regard of their profession if they be true faithfull subiects to the King for wee do freely professe that our lord the King hath no more power over their consciences then over ours and that is none at all for our lord the King is but an earthly King and he hath no aucthority as a King but in earthly causes and if the Kings people be obedient true subiects obeying all humane lawes made by the King our lord the King can require no more for mens religion to God is betwixt God and themselves the King shall not answere for it neither may the King be iugd betwene God and man Let them be heretikes Turcks Iewes or what soever it apperteynes not to the earthly power to punish them in the least measure This is made evident to our lord the King by the scriptures When Paul was brought before Gallio deputie of Achaia and accused of the Iewes for persuading men to worship God contrary to the law Gallio said vnto the Iewes if it were a matter of wronge or an evill deed o ye Iewes I would according to right mainteyne you he drave them from the iudgment seat Act. 18.12.17 shewing them that matters of wrong and evill deeds which were betwixt man man apperteyned onely to the iudgment seat and not questions of religion The like is shewed by the Twne clerke of Ephesus in Act. 19.38.39 And further Paul being in like case accused of manie thinges Act. 24. in the 25. chap. he appeales to Cesars iudgment seat where he saith he ought to be judged approveing and justifieing thereby that Cesars power judgment seat was the holy Ordināce of God and our Saviour Christ is himself obedient therevnto comaunds teacheth his Disciples obedience but this judgment seat power which was of God had nothinge to do in the causes of the Religion of God as our lord the King may see for if it had then could not our Saviour Christ have comaunded obedience therevnto but he must have vtterly overthrowne his owne kingdome and power Neither could Th'appostle Paul have said he ought to be judged at Cesars judgment seat if Cesar had or might have judged in causes of Religion to God for then had he vtterly overthrowne the Office of his Appostle-ship and then had he submitted his Appostle-ship wholy to the judgment of Cesar and so had the power and aucthority of it bene altogether destroyed made of no effect which might in no wise be Now let our lord the K. whose honor it is wisely to judg in thinges that differ judg whether there be in these daies anie other earthly power or anie other spirituall power
but the same that was in Christ and his Appostles times in which times all earthly power was in the hands of earthly Kings and Princes and them that were in aucthority vnder them and Christ and his Appostles diminished not Kings and Princes of the least tittle thereof And all spirituall power was in the hands of Christ and his Appostles that were in aucthority vnder him of which spirituall power aucthority Christ nor his Appostles would suffer no earthly K. to diminish them of the least tittle thereof but rather gave them their lives if then our lord the K. do deserue that earthly Kings and Princes had the same power then that Kings and Princes have now and that Kings Princes had no power then over mens religion which was spirituall and belonged to Christ men were then to give vnto God that which was Gods and vnto Cesar and so vnto all earthly Princes onely that which apperteyned to them Then let our lord the King judg by what warrant of Gods word the King can now take to himself a spirituall power and set vp an Hyrarchy of Arch Bishop Lord B. and give aucthority to them to make lawes and Canons of Religion and to give them power to compell men vnto the obedience there of by such seveer courses as they have done Let our lord the King consider and the Lord give the K. wisedome therein that if no King nor Prince could have set vp such an Hyrarchy with such power and titles then but they had vtterly troden vnder foot all the dignity and power of Christ and his Appostles for Christ and his Appostles must have bene subiect therevnto neither may anie King set vp such an Hyrarchy now because it doth vtterly tread vnder foot all the dignity and power of Christ and his Appostles as well now as it had done then for wee have now Christ and his Appostles in all their power dignity as well as they had in those dayes according to that saying of our Saviour Christ in the parable They have Moses and the Prophetts And wee humble beseech our lord the K. a little to suffer the foolishnes of his servants although wee may seeme as fooles vnto the king herein If there had bene such a steaing Hyrarchy set vp in Christ and Th-appostles daies would the Hyrarchy have suffered vs that are thousands of the K. of great Brittans subiects to have gone to Christ his Appostles to have asked them whether wee should have obeyed them or no in all their Canons and ordinances And whether wee should have given thē those titles of superiority and all that ruling power which they challeng over vs the Kings subiects sureby they will say they would not have denyed vs that liberty to have gone in so waighty a cause and being so manie to have asked Counsell of Christ and his Appostles what wee should have done 20. thousands being ignorant and 10. thousands being doubtfull whether anie such power might be submitted too or no and thousands being out of all doubt that it might not be submitted vnto they will say they would not have denyed vs but wee knowe what their Canons would have made of it and wee may suspect justly that they would have enformed the King that it were very dangerous to suffer so manie to go vnto Christ and his Appostles for counsell and that it were not fitt to suffer such giddy heads to have that libertie for makeing rents and divisions and that it were much more safety for the King to suffer them to make all whole by their power and to subdue such busie refractary spirits Let the King with fauour suffer his servants thus to speake by the way least peraduenture anie such thinges come in the way And wee the Kings servants now takeing it for granted that the Arch Bs. and lord Bs. that professe such great holines would not have deneyd vs to have gone to Iesus Christ and his Appostles to be directed And if Christ and his Appostles had in the hearing of all our owne eares being so ma witnesses comaunded vs absolutely not to yeild the Arch-Bs and lord Bs. anie such power or names could wee yeld it them Although the Arch-Bs and Lord Bs. should with 20. thousands of witnesses affirme that Christ and his Appostles spake otherwise to their hearing Would our lord the King thinke it equall that wee should be forced to beleeue their hearing because they are lord Bs. contrary to the hearing of our owne eares being so manie witnesses of one Nation and tongue besides hundreth thousands of witnesses of other Nations tongues Wee knowe our lord the K. would thinke it no more equall if the case were so that wee should be forced to beleeve the lord Bs. hearīg then that they should be forced to beleeve our hearing Then iugd O King for the case is all one and the same for wee have Christ and his Appostles in their writings and they do absolutely speake to our vnderstandings that in no wise there ought to be anie such Hyrarchy of Arch Bs. and Lord Bs. in Christs Church And the Lord Bs. say that Christ and his Appostles speakes to their vnderstandings that there power and names are not cōtrary to Christs words Can our lord the King that is accompted a most wise and iust Prince in his iudgment iudg that wee are all bound to cast away our owne vnderstandings of Christs speaking and are to be compelled to beleeve and vnderstand Christ to speake as the lord Bs. vnderstād Christs speaking Oh let our lord the King with compassion consider whether ever since the heavens and earth were created there was a more vnequall extreame cruelty then this that the Kings people should be compelled in a cause that concernes the everlasting condemnation of their soules bodyes to Hell of force to submitt their soules and bodies to the vnderstanding of the Lord Bs. that are not able to direct themselves from the waies of death but are perished every man that ever bare that Office with those names and power if they repented not thereof although they had no other sinne and they also that do now beare that Office with those titles power shall likewise all perish to everlasting destruction if they do not repent thereof and cast it away the spirit of the lord hath spoken it Reuel 19.20 the Beast was taken and with him that false Prophet that wrought myracles before him whereby he deceived them that received the Beasts marke and them that worshipped his jmage these both were cast aliue into a lake of fire burning with brimstone And thus manifesting to our lord the K. that Iesus Christ is onely K. of Israell that sitts vpō Davids throne therefore onely hath the power of the King of Israel and none may partake with him in that kingdome and power who had the Spirit without measure and yet neither he nor his Appostles that had the Spirit without error to deliuer the Counsels
of God did ever by example practice nor by rule comaund nor give power that anie should be compelled by anie bodily punishment to obey their lawes and Ordinances which were infalibly true holy and good How much lesse ought our lord the King to comaund or give a power to Arch-Bs lord Bs. men full of the spirit of error to make lawes Canons with aucthority from the King to compell by imprisoment sharpe persecutions the Kings true subiects and people of God vnto the obediente thereof who for their religion to God although they be contrary mynded to the K. therein ought not seeing they deserue not to be punished either with death or bonds this is cōfirmed to the K. by the testimony of King Agrippa and noble Festus the governor who adiuged Paul to have done nothing worthy of death or bonds but that he might have bene loosed if he had not appealed to Cesar yet Paul was contrary mynded to Cesar to the jewes in his religion to God But they iudged him by the lawe of Nations by the power of which law the Kings of the nations are to rule judg according to their owne severall lawes against which law Paul had not transgressed for his cause was concerning the faith of Iesus Christ which could not be judged by that law And let our lord the King give his servants leave to comend this to the Kings best observatiō which is worthy to be observed that where soever in the new testament throughout the professors of the faith of Iesus were adiudged by earthly rulers Governors for anie thinge that they did or held of conscience to God of faith to Iesus Christ if earthly Rulers and Gouernors tooke the cause in hand by their power the iudgment was alwaes wicked and abhominable And if our lord the King will but begin his obseruation at the fore-runner of Christ Iohn Baptist whome Herod put in prisō and beheaded And then let the King come to Iesus Christ whome they iudged and crucified finding no evill he had done And so if it please the K. to looke throughout the whole booke of the Act. there the King knowes how the disciples of Christ were imprisoned threatned beaten stoned The made Saul hauock with his letters of Comission and entred into every house and drew out both men wemen and put them in prison Then Herod stretched furth his hand and vexed certen of the Church and Killed Iames the brother of Iohn with the sword and Caught Peter and put him in prison Then were Paul and Sylas taken at Philippi by the Gouernors and people and were sore beaten cast into prison and the Iailer comaunded to kepe them surey being charged to preach Ordinances which were not lawfull for the Romans to receive nor observe Here may our lord the King see a true patterne how the people of God are persecuted when the Civill power doth iudg their cause of their faith and profession in their religion to God Thus have worldly Gouernors delt with the Church of Christ when the disciples fell vnder their censure for their faith to God And all these sentences of death bonds and persecutions the King can iugd to be vniust and vnlaw full in that these Rulers and Gouernors had no lawfull power nor aucthority to iudg Christ nor his disciples for matters of faith they being in all other thinges obedient to their lawes But men wil say all this is answered in one word They were heathen Rulers Now if our lord the K. will challeng a Prerogative or power becaus he professeth Christ then let it be lawfull for the King servants to tell the King that it he will professe to be a disciple of Christ that gives the King no power to do anie of all these thinges to imprison to banish to put to death that belongs onely to his earthly Kingdome for Christ and Appostles had no such power given them neither taught they the disciples to take vpon them anie such power and to execute it vpon the contrary mynded but taught them the cōtrary to instruct thē with meeknes and by preaching the word seeke their conversion with all long suffering and not to destroy them by severe punishments yea the disciples of Christ must wait and labor for the grafting in againe of the Iewes according to the prophesies of the scriptures Rom. 11.24.27 and therefore the King knowes they may not be destroyed although they be the greatest enimies of Christ that are vpon the earth and have and yet do cast the greatest reproach and contempt vpon Christ with such words as are most fearfull to vtter yet must the disciples of Christ wait for their conversion and not worke their destruction And let our lord the King call to mynd how the Appostle Paul teacheth all the disciples of Christ to be mynded towards all infidells Rom. 1. 14.15 where he saith Iam debter both to the Grecian and to the Barbarian both to the wise and to the vn wise And the same Appostle 1. Cor. 9.20.21.22 saith To the Iewes I become as a Iew to them that are vnder the law as though I were vnder the law to them that are without the law as though I were without the law to the weake I become as weake that I may wīne the weake I am made saith Th-appostle all thinges to all men that I might by all meanes save some All these instructions and directions are for our lord the King to direct the King how he should go in and out with holines all meeknes before his people to wynne them to Christ and not to set vp a Cruell Hyrarchy to make havock of the K. people as Saul did pulling them out of their houses both men and wemen casting them into prisons forceing them to flee the land and persecuting them with all cruelty May the King suffer all this to be done by his power vpon this ground of being a Christian King the Kings servants shewe the King yet once againe in all humility that Christ the King did not so himself he never appointed to be punished anie one man for desobeing his Gospell with the least bodily punishment And therefore wee instantly exhort our lord the King that the King would be no longer seduced by those most dangerous deceivers that have gottē the Kings power to punish those that Christ the King of Israell would not punish that persuade the King that the King hath the same power in the Kingdome and over the house and people of Christ that the Kings of Israell had in that Kingdome and over that house and people of God as it was the Church of God Wee according to our great weaknes have shewed to our lord the King before that the King cannot challeng that power meaning onely in respect of Religion And wee will by the Kings favour repeat the substāce of the whole ground in few words and wee beseech the King that wee may the rather do
it in that the whole cause depends thereon And wee repeat it vnto the King in these few words which shall never be disanulled or made void whilst the heavens and earth endure not because they are our words God forbid anie such arrogancie should possesse our harts but they shall never be made void neither shall anie ever be able to gain-say them with anie shew of truth because they are the words of the everlasting God of truth whereby wee shew vnto the King that the King cannot have that power in respect of Religion to God in the kingdome and over the house and Israell or people of Christ now that the Kings of Israell had in the old Testament or in the tune of the law The ground wee repeat vnto the King is this That the kingdome of Israell was an earthly or worldly kingdome an earthly or worldly Temple Tabernacle or house an earthly or worldly people and the King an earthly King who in and over all that kingdome Temple and people could require onely earthly obedience But the kingdome of Christ now is an heavenly kingdome not of this world his Temple Tabernacle or house an heavenly Temple Tabernacle or house his people a heavenly or spirituall people not of this world and the King Christ Iesus a heavenly spirituall King requiring spirituall obedience Therefore our lord the King can not as a King have anie power over this kingdome Temple Tabernacle house and People of God in respect of the Religion of God because our lord the King his kingdome is an earthly kingdome and to our lord the King belongs onely all earthly obedience service and duty which ought to suffice anie earthly man And the God of all Grace give our lord the King a gracious hart fully to be satisfied and contented with that great honor power and dignity that belongs vnto the King and to give glory and honor to God for it that it may go well with the King and his posterity for ever And the God of heaven deliver the King from all such enchanters of Egipt as shall perswade the King to take vpon him the power of the Kings of Israel over the Church of Christ onely for the setting vp and supporting of their High Priest hood with vrim and Thummim with Pompe and power and the Leviticall revenewes of Israell which they challeng and hold as apperteyning thervnto forceing the Kings people by cruelty to obey them as though with them onely remayned the oracles of God And now if they will shew anie manner of vprightnes vnto God or faithfulnes to the King or anie regard to Gods people let them not mainteyne their kingdome which they have obteyned of the King by deceit and flatteries as is prophesied Dan. 11.21 Let them not mainteyne it by the Kings sword and power but let them come furth with that sword and power whereof they glory so much and vse so little and mainteyne their names power cruelty with it and wee professe before God the whole hoast of heaven before our Lord the King and all his people that if they can prove evidently to our consciences by the holy word of God that wee may obey them in all their Canons and decrees and give them those names and titles without the everlasting destructiō of our soules and bodies in hell yea if they can but prove that wee ought to rest or depend vpon their iugdments vnderstandings in the exposition of anie one part of Gods word or that they have power to ordeyne and appoint anie one Ordinance or the manner of administring anie one Ordinance in the worship of God and Church of Christ wee profess vnto our lord the King wee will yeild them all the obedience they require But if they will prove these thinges onely by Conuotation Canons how can our lord the King require that the Kings servants should dishonor God by casting his holy truth away and with it the salvation of our soules and depend vpon their Canons and yeild them obedience and perish both in soules and bodies Wee have rather chosen thus to say downe our lives at the feet of our lord the King in presenting the cause into the Kings presence Saying with Ester If we perish we perish for coming thus boldly vncalled into the Kings presence but we will wait with hope and expectation that through the gracious worke of the lord the King will hold furth his golden rod that wee may live and not so onely but also that by the Kings meanes comfort and delivrance shall appeare vnto Israell And that our lord the King will say as that great King of Persia said Ezra 1.2 The lord God of heaven hath given me many Kingdomes of the earth and hath comaunded me to build him an house in Ierusalem who is he amongst you of all his people with whome his God is let him go to Ierusalem build the house of the lord God of Israell And as King Darius said Ezra 6.7.16 Suffer the worke of the house of God that the Israelites may build this house of God in his place that they may offer sweet odours vnto the God of heaven and pray for the Kings life and for his sonnes And as Artahshashte King of Persia said Ezra 7.23 what soever is by the comaundement of the God of heaven let it be done spedily for the house of the God of heaven for why should he be wroath against the Realme of the King and his children Thus beseeching the director of all harts to direct the Kings hart in these thinges wee continew praying for the King and his Sonne and the Kings Realmes and children That the King and his seed to Gods glory may sitt vpon the throne of Great Brittane whilst the earth endures possessing from God wisedome and Riches and Honor befitting the dignity of their high Renowne that they may walke in the waies of god that god according to his promisse may prolong their dayes And the Lord give all the Kings people faithfull vpright and honest harts that they may all with one hart as one man Feare God and Honor and obey the King with all the honor and obedience that hath or can be due to anie earthly King or Prince which is all earthly and worldly obedience with lands goods bodie and life And wee most humbly supplicate our Lord the King and all the honorable and worthy Gouernors vnder the King that they will not suffer them selves to be missed in judgment in condemning vs as movers of Sedition and our bookes for seditions bookes because wee differ from the recieved profession of Religion in the land but that they will according to that great gravity and wisedome that is vpon them wey what Sedition is and they will easly find that to professe and teach a differing judgment in Religion to the State cannot be proved Sedition for then had our Saviour Christ and all his Disciples bene found seditious persons which neuer could be proved against
Christs ruling power but if they repent not Christ wil crush them with a septer of iron breake them in peeces like a potters vessel and wil rule his people with his Septer of righteousnes Your next ground and cause off vndergoing these thinges you so much dislike is because you are loath to breake the peace of the Church Where you have learned to vndergo sinne for peace sake we knowe not but sure we are of God you have not learned it Paul and Barnabas had not learned your lesson therein for if they had they would not have made such great dissention in the Church at Antiochia as they did about the doctrine of circumcisiō If Paul had bene of your peaceable mynds he would seing he had suffered Tymothy to be circumcised for peace sake also have suffered a little the doctrine of circūcisiō but he would not Furthermore Thapostle comaunds the Church Rō 16.17 To avoid or have no fellowship with those that cause division offences cōtrary to the doctrine which they had learned And the same Apostle warnes the Thes 2. Thes 3.6 In the name of the Lord Iesus Christ that they withdraw themselves from every brother that walketh inordinately ' not after the instructiō which they had received Now if there be in you anie cōsciēce of the Religion of God see how corruptly you walke in these things making a shew of godlines but denying the power thereof Do not your brethren the Archbishops and Lordbishops with Archdeacons Chacellors and the rest cause divisions and offences contrary to the doctrine which ye have learned and do they not walke inordinately and worse too and not after the instructions that both you and they have received of Thapostles how then is it that you wil not according to the Apostles comaundment exhortatiō and so strait warning avoid them ād have no fellowship with them and with draw your selves from them is this your peace a Godly peace which is so contrary to the whole word of God Besides this wee must tel you beare it patiently that it is but ignorant dissimulation in you to say you vndergo all these thinges because you would not breake the peace off the Church for if you did so much tender the peace off the Church as you pretend and that you would not have your beloved stirred vp nor wakened before she please why then have you written so manie bookes off open contempt Why have you sought so much and made challenge for disputations why doe you make so manie loude outcries and dayly complaints and tedious Parliament suites How can you possibly device more vnpeaceable courses except you should raise tumults contrary to the law of God and of the King which we know is not in your thoughts you can no way device to bee more vnpeaceable Had it not bene a much more peaceable course quietly to have seperated with love and humility then to have stirred vp so much bitter strife in the bosome off the Church whose peace you pretend so much is regard Oh that you could see that it is your owne peace that you respect in al this For what breatch off peace had it bene in the Church iff you al had peaceably withdrawne yourselves and loveingly admonished the Church holding it a true Church as you do had it not bene much more peace and much lesse troble for the Church iff you had so done There is no question it had but whether your peace and profit would have followed is the question and take heed that bee not the cause of your for peace as you call it vndergoing off these things Wee could speake largly of this point but wee spare you onely wishing you not to perswade your selves nor to make the people thinke that you have suffered great things whilst you eate the fat of the Land but knowe this all you that eate anie bread from whose hands soever by or in respect of your Office of ministery that you feed off the portion of his meat whome you seeke to destroy fulfilling the prophesie of Dan. 11.26 Where he prophesieth of the destruction of the Man of sinne saying They that feed of the portion of his meat shal destroy him And may not the simple vnderstand that you getting your bread by that Office which Office as is proved you have and execute by the power and vnder the authority of the man of sinne you feed of the portion of his meat serving at his alter and so eate you of the things that apperteyne to that Alter you gayning them by that Office And let al the poople knowe of all Estates and degrees whatsoever that give you anie maintenance or entertainment in respect of that Office entertaning you as Prophets they shal never receive a Prophets reward but sinne against God in maintening and entertaning false Prophets although they bee as full off good meanings as the Papists are in entertaning their preists Wee have not the least intent herein of diswading anie frō doeing good vnto you but that they should not receive you nor give you a Cup of cold water in the name of Prophets for al their liberalitie bestowed vpon you in that regard shall never receive recompence of reward at Gods hands seeing you are all false Prophets and so adiudged by Christ himselfe in that you have not entred by Christ into the sheepfold And if you shal anie of you open your mouethes to defend your selves herein the word of the Lord shall convince you and stopp your mouthes that you shal not bee able to speake with anie vnderstanding And now wee advise you to bee ashamed to plead that you doe vndergo these thinges for the peace off the Church except you wil hold your peace For you are wise enough to knowe that there is no other way to breake the inward peace of the Church which peace you must needs meane for it is not in your powers nor hartes to breake the outward peace of the Church and there is no other way to breake the inward peace of the Church but by words and writings of opposition and contention and makeing devision al which you have practised to the vttermost of your powers and when for feare of your owne peace you durst go no further then have you sett out your bookes of vnknowne Authors which therein are no better then Libels wherein you have no regard what troubles and dissentions you make in the Church so you can preserve your owne peace And thus do you mainteine by al force and violēce of contention a most troblesome civil war which of all is most dangerous in Church and Comon wealth and yet you professe you suffer and vndergo al these evils you complaine of because you tender the peace of the Church and so through ignorance you fall into great dissimulation and hypocrisie it being if you could see onely your owne peace you seeke and therefore it is you vndergo these things that you disaprove off For would you
are the fruits of ignorance not to knowe the voice of Christ from the voice of false Prophets and yet such would have their ignorance excuse them although their ignorance be onely for want of their love of the truth And if they that through ignorance are led into false ways shal bee saved then they that through ignorance lead men into false ways shal also be saved and so shall allmost all flesh bee saved for who can not plead ignorance for al their transgressions in al false worship and all their false waies But they that are ignorant let them bee ignorant and let all the disciples of Christ covet spiritual gifts that they may prophesie and pray with vnderstanding and singe with vnderstanding and speake with vnderstanding that they may instruct others and in vnderstanding be of a ripe age 1 Cor. 14. this knowledg of salvation is required off all the Disciples off Christ alike there being but one law of obedience for all and Christ hath not appointed anie one to bee more ignorant theÌ„ another aÌ„d to every one that aske alike he gives alike aÌ„d they that seeke a like shal find a like Mat. 7.7 For there is no respect of persons with God Rom. 2.11 Now there is one ground that is most dangerously perverted to the destruction of manie soules wherein wee pray the best advised Godly consideratioÌ„ of every reader and that is this if men walke vprightly in the truth according to that they knowe and endeavor to attaine to better and more knowledg of Gods truth that they may walke in it such men though they commit much sinne through ignorance yet repenting of al their sinnes of ignorance there is mercy with the lord for such sinnes and sinners We confesse this is a most true ground or els no flesh could be saved if the Lord should not accept of the willingnes of meâ—s mynds in the truth according to that which they have But this ground is most wickedly perverted and brought in to excuse al vnwilling mynds to be enformed who willingly resist the truth and have no willing mynds to be directed by Gods word no furthee then staÌ„ds with their good likeing and yet this ground must excuse al their false worship and al false waies aÌ„d al false doctrine and exposition of the scriptures and al the prophanation off the holy ordinances of God which they do through ignorance although they repent not there off but iustifie themselves to do wel therein Can anie Godly hart thus conceive that because God in mercy doth pardon the sinnes off ignorance men repenting of their ignorances that therefore God wil perdon men that through ignorance comit sinne and iustifie theÌ„selves in those their sinnes either by word or practice Cannot men see the great difference which is betwixt repenting of their sinnes of ignorance and iustifieing off their sinnes committed through ignorance but wil they make it al one to confesse sinne and to justifie sinne Can the iust God contrary to his owne word and law forgive anie one sinne that is not repented off if we acknowledg our sinnes he is faithfull and iust to forgive vs our sinnes and to clense vs from al vnrighteousnes but if wheÌ„ we have sinned in anie perticuler thinge we say therein wee have not sinned we make God a lyer and his word is not in vs. and wee cannot bee forgiven nor clensed 1. Iohn 1.9 10. Can the holy and iust God forgive such sinners and sinnes as when they have through ignorance sinned in divers thinges against the Word of God they wil iustifie themselves that they are not ignoraÌ„t and that they have not therein sinned and so make the word of God a lye the word of the Lord is plaine that they which are ignorant and sinne and say there in they are not ignorant their sinnes remaine vpon them they are the words of Christ Ioh. 9 41. If you were blind that is iff you did â—e and acknowledg your blindnes ye should not have sinne but now ye say wee see therefore your sinne remaineth Thus doth our Saviour Christ shewe in as plaine words as the hart of man can disire that all and every sinne men comit through ignorance and say therein they do not sinne all those sinnes are not pardoned but remaine vpon them and the iudgment of the Lord is against them that so sinne as the wiseman further sheweth Prov. 28.13 Saying he that doth not confesse and forsake his sinne shall not have mercie at Gods hands but he that confesseth and forsaketh them shal have mercie How shal men yet vainely perswade themselves that God wil pardon their sinnes of ignorance which they neither confesse nor forsake but iustifie themselves in manie grevious sinnes and say they have not sinned and that they do not commit evill in doeing them but that they do that which is good and iust in the sight off God what sinne shal be condemned Iff this sinne shal bee pardoned shal not the adulterer that confesseth he doth evil in comitting adultery and the drunckard that confesseth he sinnes in his drunckennes and the blasphemer that confesseth hee doth evil in blaspheming shal not al these bee much rather pardoned although they forsake not their sinnes in that they confesse them then they that neither confesse nor forsake their sinnes but iustifie themselves in their sinnes doth this cause God to pardon their sinnes because they are fully perswaded in their mynds that they sinne not Why then if the adulterer drunckard blasphemer ydolater and Covetous man bee fully perswaded in their mynds that they sinne not in doeing those thinges they shal also be pardoned Thus must the Lord accept of ignorant strong perswasions of mens mynds in error and disobedience for true knowledg faith and obedience For iff they that through ignorance being fully perswaded in their mynds or conscieÌ„ces obey vnrighteousnes and iustifie error shal bee saved and through Christ bee accepted with God as they that of true knowledg and faith obey righteousnes and iustify the truth so then is there salvacion by Christ through ignorant perswasion off mynd and disobedience aswel as through true knowledg faith and obedience What wil men make of God how hath the mistery of iniquity prevailed First to take from him his power and goverment in his kingdome as we have shewed and then to take from him his iustice and iudgment for iff the Lord shal not in his iustice iudg those that ignorantly pervert his lawes statutes and ordinaÌ„ces who cal light darknes and darknes light sower sweet sweet sower Esa 5.20 Speaking evil off that they knowe not teaching for doctrines mens precepts overthrowing the doctrines off the Foundation off the begining off Christ following the ymaginations of their owne harts and setting vp the traditions off men in stead of the holie ordinances of God and because in al these thinges they are ignorant and walke as far as they see aÌ„d do as they are perswaded in their mynds thinking
seing they iustifie themselves in them and say they sinne not therefore their sinne remaineth and cannot bee taken away by Christ As for example You all iustifie the baptizing of infants now when you repent of all your sinnes of ignorance have you anie thoughts to repent of that and if you were asked would you not with your last breath iustify that you have done wel therein and that the baptizing off Infants is a holy ordinance of Christ but if it be no ordinance of Christ and that you sinne therein cā you be so simple as to imagine that this sinne shall come within your general repentance Wherein you blesse and iustifie your selves You can no more bee forgiven at Gods hands then they that ignorātly set vp a false Christ ād iustify him to be the true Christ or thē they that put the true Christ to death and iustify he is a false Christ We know your answere in this willbee that if you could see it to be your sinne to baptize infants and to mainteyne it to bee a holy ordinance off God you would repent of it but before you cannot wil not God answere you that when hee can see you repent he wil forgive you but before he cannot Ezek. 18.21.27 Wil not the Pope make the same answere for al the bloody persecutions wherewith he hath and doth persecute al Protestants so called Wil not the lord Bishop make this answere for all their wicked and cruel persecutions against the Puritanes ād Brownists so caled but shal they be pardoned they iustifying thēselves in al these wickednesses wherein they think they doe God service because they repent of al their sinnes of ignorance whereof they iustifie these to bee none wil God pardon thē in al this their wickednes because they cannot see it to be their sinne You al wil grant they cannot be pardoned of these sinnes they iustifying themselves therein neither can anie be pardoned of anie sinne they iustifying themselves therein If this were duely considered it would make men take heed what they professe or practice in the profession of Christ seeing if they professe or practice anie thinge that is not according to the word of God and iustifie it for good they must perish and cannot be saved it stands therefore al men vpon the peril of their soules to looke to their waies and to bee vpon a sure ground from Gods word what they condemne for evil or error ād what they mainteyne and iustifie for truth for if they that iustifie the wicked they that condemne the iust be an abhomination vnto the Lord. Pro. 17.15 Then they that iustifie error and wickednes and condemne truth and righteousnes calling light darknes darknes light such must needs bee an abhomination to the Lord. If al the learned Scribes and Pharisies and false Prophets in the world had harts to beleeve this and confesse it it would make them take heed what they iustified for truth ād what they condēned for error and how they taught others to do so If al the careles professors of Christ that professe him in word would beleeve this word of the lord to bee true it would make them looke more circumspectly to their waies and not thinke that anie profession of Christ is sufficient and that they may professe Christ after that manner that is best pleasing to their owne mynds makeing the way large that they may walke therein at liberty according to the vanity and excesse of their owne harts If the simple harted who in manie things are weyued from the world and who have manie zealous disires in them did faithfully beleeve the Lord herein that if they iustifie anie false waies vntruth or error and condemne anie way off light and truth their sinne remaineth they are an abhomination to the Lord if they did beleeve God herein it would make them take heed how they went on in their ignorant zeale being led by their Teachers approving and iustifying what they teach thē and disapproveing and condemning what they reach them to disaprove and condemne Forsakeing the teaching off Gods Spirit not thinking it possible for themselves to attayne to the vnderstanding off the Scriptures but by the teaching of their learned and good men as they falsely cal them but if they did beleeve this word off the Lord that they must perish if they iustifie anie one error or false way and condemne anie one truth it would make them with feare and trembling to seeke wisedome knowledg and vnderstanding of God that they being taught off God might bee able of themselves by the helpe of the holy Spirit the onely true Teacher and leader into all truth to discerne and iudg betwixt good and evil light and darknes truth and error least they relying vpon men be seduced and led to iustifie false waies and condemne the way of truth in anie perticuler and so fal vnder the iust iudgment off the Lord evē the iudgment of eternal death and condemnation a right recōpence of reward for al that wil of ignorant simplicity out of their good meanings ād zealous affectiōs falsly so called submit themselves to be led ād taught onely of men seeking for knowledg at their mouthes ād not wholly depēding vpō the scriptures for instruction and the spirit of God to teach thē the vnderstanding thereof neclecting of faith the reading and searching and meditating of the scriptures day and night and earnest praying without doubting that the Lord would give them the spirit of wisedome to direct thē to the true vnderstanding ād meaning of God in the Scriptures that they might be able if an Angell frō heaven should come and teach them anie other doctrine then Christ and his Apostles hath taught to iudg him accursed when this way shal be once truely learned ād faithfully practized of Gods people to attayne to true knowledg then shal all that seeke after Christ strive to enter into his kingdome by regeneration and new birth being borne againe of water the Holy Ghost then shal men learne to knowe the true baptisme of Christ which is the baptisme of repētāce for the remission off sinnes and be therewith Baptized and put on Christ and not satisfie themselves with childish baptisme in which baptisme they have not nor could not put on Christ and without which baptisme of repentance for the remissiō of sinnes they cannot put on Christ and then shal the elect of God not be deceived by the multitude of false Prophetts with al their lying wonders that say Loe here is Christ loe there is Christ but they shal take heed to the glorious brightnes of his coming which shal be in the shining light of his truth vnto the which the chosen of God shal flie ād come from far as Eagles to their pray And to this clere light of truth the Lord that hath bought you all with his blood raise vp your harts that you may seeke his face and be filled with the fulnes of his presence
kingdome of Christ which is heavenly and endureth for ever the sword of whose kingdome is spirituall by the power of which sword onely Christs subiects are to be ruled and kept in obedience to him by the which sword our lord the K. must be kept in obedience himself if he be a disciple of Christ a subiect of Christs kingdome And this takes away with out gain-saying all the Kingly power authority of our Lord the K. in the kingdome of Christ for he cannot be both a King a subiect in one and the same kingdome the Kings vndestanding hart will easily deserne this Then let our lord the K. in all happines prosperity sitt in his owne Princely throne of that mighty Kingdome of Great Britanne Which God hath given to the King and to his posterity and the lord give the K. a most wise hart to rule iudg his people and the lord give all his people faithfull harts to love obey him and let all those the K. enimies that would not that he should reigne over them bestayne before him And let our lord Iesus-Christ in power and Maiesty sitt vpon Davids throne the throne of the Kingdome of Israell which his father hath given vnto him let Christ according to his owne wisedome iudg his people Israell and let our the K. be his subiect the which our lord the King yeilding himselfe to be the K. must needs grant that as he is an earthly King he can have no power to rule in this spiritual Kingdome of Christ nor can compell anie to be subiects thereof as a King whilst the K. is but a subiect him self for there may be but one King in Israel And let not our lord the King be now angry and his servants will speake but this once Will our lord the K. being him self but a subiect of Christs Kingdome take vpon him by his Kingly power to make Primats Metropolitans Arch. Bishops and lord Bishops to be lords in the Kingdome of Christ and over the heritage of God And will our lord the K. do this against the whole rule of Gods word wherein there is no one tittle to warrant our lord the K. thertoo Will not our lord the K. be supplicated by the humble petition of his servants to examine his power authority herein Farr is it from the harts of vs the Kings servants to move the King to depart from the least tittle of his right that belongs to his Royall Crowne dignity and farr be it from the King to take from Christ Iesus anie one part of that power honor which belongs to Christ in his Kingdome Let our lord the King pardon his servants for medling in this matter for wee professe our selves bound vpon the perill of our soules to be faithfull subiects both to Iesus Christ our K. to our lord K. there fore it stands vs vpon to know what belongs vnto Christ our heavenly K. and vnto our earthly K. and Christ our spirituall K. hath freely spoken vnto vs coÌ„maunded vs to give vnto our K. that which is our Ks. will not our lord the K. say as freely vnto vs give vnto God that which is Gods Wee doubt not but our lord the King will say so why then we appeale vnto our lord the K. that is our earthly K. lett the K. speake according to the true iudgment of his hart will the K. say that it belongs to him to make spirituall Lords over the house of God And will the K. warrant his saying to be Good And if the King warrant it onely by his Princely prerogative may wee therepoÌ„ give vnto the King this power in submitting our selves to such spirituall Lords and to their power were not this to take from our Spirituall Lord and King that which is even his owne name title and power and give it to another what greater evill can be comitted against Christ then to take his honor and power from him and give it to earthly meÌ„ who should feare tremble before him in giveing to him glory honor and not takeing from him Let not our lord the King be partaker in such great evill to suffer a power and name of blasphemy to be set vp so directly against the expresse comaundement of Christ who forbidds all Lordly titles and ruleing power one over another in his Kingdome we dare not but thinke it is done ignorantly both by our lord the K. who suffers this and by them that administer in this greatest evill wee the Kings servants say this greatest evill in that it is the abomination of desolation set vp in the high places which are the dayes of greatest tribulation that ever was or shal be the which dayes except they should be shortned no flesh should be saved And if it shall not yet appeare vnto our lord the that this Hyrarchy of Arch-Bishops and lord Bs. is this abhomination of desolation set in the high places then wee beseech the K. vpon our knees by his highest honor and renowne by his truest justice most righteous iudgmeÌ„t by his most Godly Princ-like care of the salvation of al his subiects and lastly above all by his cheifest love vnto God to his holy truth That our lord the King will with his Royall coÌ„sent give way that this cause may come to an equall tryall but thus farr that the K. will but take hold his sword of iustice from this Hyrarchy that they may not smite the faith full true loyall subiects of the K. therewith neither to death nor to imprisoment nor to banishment for speaking or writing onely against their Kingdome And let our lord the King by the humble supplication of vs his servants be intreated to leave them to defend their spirituall power and names by the sword of the spirit which ought onely to be the weapon of their warefare if they be spirituall Lords as they pretend and then shall â—ur lord the K. see this cause truely decided to the Ks. honor and great comfort for the K. knowes that this Hyrarchy withall their learned dependancy if their cause be good they cannot lose it for want of learning in that they have wisedome learning if it be according to godlines sufficient to convince the whole earth and if they can with all that masse of learning mainteyne their Primacie and Prelacy Arch-Bishopry and spirituall Lordships then may our lord the King let them enioy it with comfort but if they cannot with all the spiritual weapons and armor they have vphold it then let it fall and go into the bottomles pitt from whence it is come Revel 9.2 and whether it must go though all the Kings on the earth should strive to vphold it Revel 20.1.2.10 Let not our lord the K. therefore give the least support therevnto by the power of his sword The lord grant that wee may find fauour in the Kings eies in this so iust and equall a cause which